PSALMS 72:1 Give the king thy judgments, O God, and thy righteousness unto the king’s son.

72:2 He shall judge thy people with righteousness, and thy poor with judgment.

72:3 The mountains shall bring peace to the people, and the little hills, by righteousness.

72:4 He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.

72:5 They shall fear thee as long as the sun and moon endure, throughout all generations.

72:6 He shall come down like rain upon the mown grass: as showers that water the earth.

72:7 In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.

72:8 He shall have dominion also from sea to sea, and from the river unto the ends of the earth.

72:9 They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust.

72:10 The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.

72:11 Yea, all kings shall fall down before him: all nations shall serve him.

72:12 For he shall deliver the needy when he crieth; the poor also, and him that hath no helper.

72:13 He shall spare the poor and needy, and shall save the souls of the needy.

72:14 He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight.


72:15 And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised.

72:16 There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth.

72:17 His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.

72:18 Blessed be the LORD God, the God of Israel, who only doeth wondrous things.

72:19 And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen.

72:20 The prayers of David the son of Jesse are ended.



72:16 There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth.












72:16 There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth.


72:17 His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.
— —– —

n mathematics, the Fibonacci numbers form a sequence defined recursion|recursively by: :”F”(0) = 0 :”F”(1) = 1 :”F”(”n”) = ”F”(”n”-1) + ”F”(”n”-2), for integer ”n” > 1.

That is, after two starting values, each number is the sum of the two preceding numbers.

The Fibonacci sequence has been studied extensively and generalized in many ways, for example, by starting with other numbers than 0 and 1, by adding more than two numbers to generate the next number, or by adding objects other than numbers.

== In mathematics ==

108 (or nine dozen) is an abundant number and a semiperfect number. It is a Tetranacci numbers|tetranacci number.

108 is the hyperfactorial of 3 (number)|3 since it is of the form 1^1 \cdot 2^2 \cdot 3^3


108 is divisible by the value of its Euler’s totient function|ϕ function, which is 36. 108 is also divisible by the total number of its divisors (12), hence it is a refactorable number.

In Euclidean space, the interior angles of a regular pentagon measure 108 degrees each.

There are 108 free polyominoes of order 7.

In base 10, it is a Harshad number and a self number.

The equation 2\sin\left(\frac{108^\circ} {2}\right) = \phi

results in the golden ratio.

== Religion and the arts ==

The number 108 is considered sacred by several Eastern religions, such as Hinduism, Buddhism, Jainism, connected yoga and dharma based practices.

=== Hinduism === Mukhya Shivaganas are 108 in number and hence Shaiva sects, particularly Lingayats, use 108 rudraksha beaded lace for japa. Also they recite supreme lord Shiva‘s 108(AshtaaShatanaamaavaLi) names daily during their morning Shivapuja.
In Gaudiya Vaishnavism, there are 108 gopis of Vrindavan. Recital of these names, often accompanied by the counting of a 108-beaded Japa Mala|mala, is considered sacred and often done during religious ceremonies. The recital is called namajapa. Accordingly, a japa mala usually has beads for 108 repetitions of a mantra. Srivaishnavism has 108 Divya Kshetras of Lord Vishnu, called as 108 DivyaDesam.

The well known bas-relief carving at the famous Angkor Wat temple in Cambodia relates the Hindu story of a serpent being pulled back and forth by 108 gods and asuras (demons), 54 gods pulling one way, and 54 asuras pulling the other, to churn the ocean of milk in order to produce the elixir of immortality. According to the Oriental Architecture site there are 5 monumental guardian gates to the fortified temple city of Angkor Thom. http://www.orientalarchitecture.com/cambodia/angkor/angkorthom.php

In front of each gate stand giant statues of 54 gods (to the left of the causeway) and 54 demons (to the right of the causeway) which represent the churning of the ocean.

=== Buddhism === Likewise, Tibetan Buddhist malas or rosaries (Tib. Wyl. phreng ba, “Trengwa”) are usually 108 beads; Chapter 5 of ‘Generating the Deity’ ISBN 1-55939-055-7

sometimes 111 including the guru bead(s), reflecting the words of the Buddha called in Standard Tibetan|Tibetan the Kangyur (Wylie: Bka’-‘gyur) in 108 volumes. Zen priests wear juzu (a ring of prayer beads) around their wrists, which consists of 108 beads.

File:Japa mala (prayer beads) of Tulasi wood with 108 beads – 20040101-02.jpg|thumb|250px|Japa mala, or ”japa beads”, made from tulasi wood, consisting of 108 beads plus the head bead.

The Lankavatara Sutra has a section where the Bodhisattva Mahamati asks Buddha 108 questions”The Lankavatara Sutra” translated by Daisetz Teitaro Suzuki, Chapter Two, Section II,<a shape="rect" href="http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm%5D”>and another section where Buddha lists 108 statements of negation in the form of “A statement concerning X is not statement concerning X”.”The Lankavatara Sutra” translated by Daisetz Teitaro Suzuki, Chapter Two, Section III,In a footnote, D.T. Suzuki explains that the Sanskrit word translated as “statement” is ”pada” which can also mean “foot-step” or “a position.” This confusion over the word “pada” explains why some have mistakenly held that the reference to 108 statements in the Lankavatara refer to the 108 steps that many temples have.[http://www.tempewingchun.com/docs/108_steps.pdf 108 STEPS: The Sino-Indian Connection in the Martial Arts by Joyotpaul Chaudhuri….

In some schools of Buddhism it is believed that there are 108 feelings. According to Henepola Gunaratana|Bhante Gunaratana Bhante Gunaratana, Four Foundations of Mindfulness in Plain English 2012, Wisdom Publications page 86

this number is reached by multiplying the senses smell, touch, taste, hearing, sight, and consciousness by whether they are painful, pleasant or neutral, and then again by whether these are internally generated or externally occurring, and yet again by past, present and future, finally we get 108 feelings. 6 × 3 × 2 × 3 = 108. In Japan, at the end of the year, a Bonshō|bell is chimed 108 times in Buddhist temples to finish the old year and welcome the new one. Each ring represents one of 108 earthly temptations (Kleshas (Buddhism)|Bonnō) a person must overcome to achieve nirvana.

=== In Jewish culture and numerology ===

Jews often give gifts and charitable donations in multiples of the number 18, associated with the Hebrew word ‘chai(חי)’, meaning ‘alive’, ‘living’, or ‘life’. ”See Chai (symbol).” The number 108 both is a multiple of 18 (6 times 18) and contains the numbers 1 and 8 that compose the number 18.

=== Pop culture === {{unreferenced section|date=May 2014}} The number is prominent in anime, manga, and games, especially from Japan. * The number 108 also appears in “Crying Freeman” as the sinister society of 108 Dragons. * Devil Hunter Yohko is the 108th generation demon slayer in her family. * In “Sekirei” there are 108 beings called Sekirei which bond with humans. * In “Sands of Destruction” there are 108 laws of robotics in clock town. * In the manga and anime series ”Shikabane Hime Aka” and ”Shikabane Hime Kuro” (Corpse Princess), the shikabane himes must hunt 108 evil undead corpses to ascend to heaven. * In the manga and anime series Tsubasa: Reservoir Chronicle and Xxxholic|×××Holic, ”Mokona Modoki” has 108 secret skills. * There are 108 Stars of Destiny (Suikoden)|108 Stars of Destiny to collect in the Suikoden video game series. The Stars of Destiny are based on outlaws from the classical Chinese language|Chinese novel, ”Water Margin”, by Shi Nai’an. * In the video game Legend of Dragoon for PlayStation, there are 108 species; the 108th of which is the God of destruction. Its soul returns to the world every 108 years to find a host. * There are 108 Code Crowns in ”Digimon Fusion”. * In Batman: Arkham City, there are 108 medals for each Batman and Catwoman to collect in the 12 campaigns of the Riddler’s Revenge. * In Pokemon series, the Pokemon “Spiritomb” is said to be made of 108 evil souls sealed in a stone. * In Yu-Gi-Oh! series, the total amount of “Number” monsters (just the base form, not including their Chaos form), is equal to 108 (from Number 0 to Number 107). * In Nip/Tuck series, Matt comes out of his motel room in the episode Abigail Sullivan (season 6, episode 5), room number 108. * In The Big Blue, Jacques dives to 108 meter below the surface. *In the Japanese drama Kamen Rider Drive there are 108 Roidmudes, a race of 108 artificial life forms created by Dr. Tenjuro Banno as unique androids that were capable of ‘evolving’ to become more like humans, but their evolution caused them to start their plot to destroy the world, evolving by absorbing information and stealing the best physical attributes of human beings.

=== Other references ===

In the neo-Gnostic teachings of Samael Aun Weor, an individual has 108 chances (lifetimes) to eliminate his egos and transcend the material world before “devolving” and having the egos forcefully removed in the Hell|infradimension
———- –

72= SACRED #

MUSLIM FAITH=promised 72 virgins

# of hours, in 3 days, of flesh Jesus death, placed behind stone, rose again

72= # of “El-ement” Germanium


APOTHEOSIS: a·poth·e·o·sis


1. the highest point in the development of something; culmination or climax.

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“Autotheism” redirects here. For the album by The Faceless, see Autotheism (album).

Apotheosis (from Greek ποθέωσις from ποθεο ν, apotheoun “to deify”; in Latin deificatio “making divine”; also called divinization and deification) is the glorification of a subject to divine level. The term has meanings in theology, where it refers to a belief, and in art, where it refers to a genre.

In theology, apotheosis refers to the idea that an individual has been raised to godlike stature. In art, the term refers to the treatment of any subject (a figure, group, locale, motif, convention or melody) in a particularly grand or exalted manner.

Prior to the Hellenistic period, imperial cults were known in Ancient Egypt (pharaohs) and Mesopotamia (since Naram-Sin). From the New Kingdom, all deceased pharaohs were deified as Osiris.

From at least the Geometric period of the ninth century BC, the long-deceased heroes linked with founding myths of Greek sites were accorded chthonic rites in their heroon, or “hero-temple”.

In the Greek world, the first leader who accorded himself divine honours was Philip II of Macedon. At his wedding to his sixth wife, Philip’s enthroned image was carried in procession among the Olympian gods; “his example at Aigai became a custom, passing to the Macedonian kings who were later worshipped in Greek Asia, from them to Julius Caesar and so to the emperors of Rome”. [1] Such Hellenistic state leaders might be raised to a status equal to the gods before death (e.g., Alexander the Great) or afterwards (e.g., members of the Ptolemaic dynasty). A heroic cult status similar to apotheosis was also an honour given to a few revered artists of the distant past, notably Homer.

Archaic and Classical Greek hero-cults became primarily civic, extended from their familial origins, in the sixth century; by the fifth century none of the worshipers based their authority by tracing descent back to the hero, with the exception of some families who inherited particular priestly cults, such as the Eumolpides (descended from Eumolpus) of the Eleusinian mysteries, and some inherited priesthoods at oracle sites. The Greek hero cults can be distinguished on the other hand from the Roman cult of dead emperors, because the hero was not thought of as having ascended to Olympus or become a god: he was beneath the earth, and his power purely local. For this reason hero cults were chthonic in nature, and their rituals more closely resembled those for Hecate and Persephone than those for Zeus and Apollo. Two exceptions were Heracles and Asclepius, who might be honoured as either gods or heroes, sometimes by chthonic night-time rites and sacrifice on the following day.

Apotheosis in ancient Rome was a process whereby a deceased ruler was recognized as having been divine by his successor, usually also by a decree of the Senate and popular consent. In addition to showing respect, often the present ruler deified a popular predecessor to legitimize himself and gain popularity with the people. The upper-class did not always take part in the imperial cult, [citation needed] and some privately ridiculed the apotheosis of inept and feeble emperors, as in the satire The Pumpkinification of (the Divine) Claudius, usually attributed to Seneca. At the height of the imperial cult during the Roman Empire, sometimes the emperor’s deceased loved ones—heirs, empresses, or lovers, as Hadrian’s Antinous—were deified as well. Deified people were awarded posthumously the title Divus (Diva if women) to their names to signify their divinity. Traditional Roman religion distinguished between a deus (god) and a divus (a mortal who became divine or deified), though not consistently. Temples and columns were sometimes erected to provide a space for worship




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Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry

Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, or simply Morals and Dogma, is a book of esoteric philosophy published by the Supreme Council, Thirty Third Degree, of the Scottish Rite, Southern Jurisdiction of the United States. It was compiled by Albert Pike, was first published in 1872 and was regularly reprinted thereafter until 1969. An upgraded official reprint was released in 2011, with the benefit of annotations by Arturo de Hoyos, 33°, G∴C∴, the Scottish Rite’s Grand Archivist and Grand Historian.

The Double Headed Eagle emblem of the Scottish Rite, from the cover of Morals and Dogma.

Morals and Dogma has been described as “a collection of thirty-two essays which provide a philosophical rationale for the degrees of the Ancient and Accepted Scottish Rite. The lectures provided a backdrop for the degrees by giving lessons in comparative religion, history and philosophy”.

The original printing had 861 pages of text, while a 218-page Digest-Index was added by Trevanion W. Hugo, 33°, G∴C∴, in 1909. Its thirty-two chapters discuss the philosophical symbolism of a degree of Scottish Rite Freemasonry in extensive detail. In Pike’s original Preface, he noted:

He continued:

Though it discusses the minutiae of Masonic ritual at length, it is written so as not to reveal the Masonic secrets. Ritual motions and objects are named and elaborated upon, but not described. In his allocution of 1947, Pike’s successor, Grand Commander John Henry Cowles, noted that some Masonic publications had used large extracts from the text, which practice he sought to curtail by adding the following words to the title page: ‘Esoteric Book, for Scottish Rite use only; to be Returned upon Withdrawal or Death of Recipient’ (Transactions of the Supreme Council, 33°, S.J. (1947), p. 38). Although Morals and Dogma is an esoteric book, it was not a secret one; Pike’s original preface was clear that any Mason could own the book, but only Scottish Rite Masons would be encouraged to own one.

There are 32 chapters (1 per degree in the masonic ranks of the southern jurisdiction, the 33° being the only exception), These chapters generally consist of Comparative Religion, Philosophy, Comparative Etymologies, Symbolism, And Numerology. The primary themes are the “Secrets” or the “Great Mysteries” and their symbolism & rituals. It is stated that nothing in the book is meant to reveal any of the secrets to freemasonry but to simply hint or shed light. An emphasis on religious and cultural tolerance is shown throughout the work, emphasizing that the root of all religion was the same. These common traits and symbols in all religions are explained in detailed, Beginning with the Orphic Egg or the Cosmic Egg, and then moving towards Ancient Egyptian, Phoenician, Buddhist, Hindu Texts, & The Abrahamic Religions.

A copy of Morals and Dogma was given to every new member of the Southern Jurisdiction from the early 1900s until 1969 (although some local Scottish Rite bodies offered copies through the mid-1970s), when it was deemed “too advanced to be helpful to the new Scottish Rite member.” [citation needed] In 1974 it was initially replaced by Clausen’s Commentaries on Morals and Dogma, written by Henry Clausen, 33°, Sovereign Grand Commander, which in 1988 was itself replaced by A Bridge To Light, by Rex Hutchens, 33°, G∴C∴, which book continues to be given to initiates into the Scottish Rite in the Southern Jurisdiction. With the release of the authorized edition of 2011, Morals and Dogma is once more being given to new Scottish Rite Masons in the Southern Jurisdiction, and all restrictions on sales to the general public have been removed.

During Pike’s lifetime the Northern Jurisdiction based many of their degrees upon Pike’s rituals, although they subsequently revised them many times, and never presented initiates with Morals and Dogma, nor any of the subsequent commentaries.

One of Pike’s influences was the French author Eliphas Levi. Levi was a prolific writer on occult topics who, in Pike’s day, was considered an expert on pagan mysteries and Gnosticsm (today, Levi is considered highly unreliable). In his book Dogme et Rituel de la Haute Magie (1855), Levi claimed that Freemasonry had its roots in ancient pagan rituals, and Pike accepted many of these claims. Pike frequently quotes passages of Levi’s work in Morals and Dogma. [1]

After 1969 the copyright of Morals and Dogma was not renewed; and, like many out-of-copyright works, it was reprinted many times by various publishers. However, in August 2011 the Supreme Council, 33°, S.J., announced that a new, authorized edition had been published. Titled Albert Pike’s Morals and Dogma: Annotated Edition, the work was prepared by Arturo de Hoyos, 33°, G∴C∴, K.Y.C.H., the Scottish Rite’s Grand Archivist and Grand Historian. The text is reprinted in full, with about 4000 scholarly notes on difficult passages, touching on historical, religious, and philosophical issues. The new edition is augmented by subject headings, and illustrations from the original books Pike used, new paragraph numbers, and corrections based upon original texts.



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